A Short Tribute
Hacham Mullah Mattityah Garji was born to Lea and Mullah Mordecai Garji on 26 Kislev, 5605 (1845) in the city of Herat, Afghanistan. His family fled from Mashad, Iran in 1839, following decrees of forced conversion. In 1853, Hacham Mullah Mattityah Garji married. The couple had six boys and four girls. Three of their sons who survived into adulthood also became important and influential rabbis in the community. Hacham Mullah Mattityah Garji maintained strict norms of upright behavior and integrity in the community, overseeing Kashruth issues, serving as the charity beadle, distributing donations to the needy, and heading the community's Talmud Torah. In 1896 Hacham Mullah Mattityah Garji and his son, Hacham Asher Garji, embarked on a ten-week journey and left Afghanistan to fulfill the commandment of making a pilgrimage to Jerusalem. In 1908 he immigrated to the Land of Israel and established his residence in Jerusalem's Bukharim neighborhood. He was designated Hassida Kadisha (holy righteous one) and hailed as the rabbi of the Afghani and Bukhari communities.
The travel chronicles that Hacham Mullah Mattityah Garji wrote make up a document of great historical value for research of his times, in that they provide detailed descriptions of certain buildings and customs. He personally and, at times, bodily experienced riots, decrees and persecutions that took place in the region of Afghanistan; he also provided extensive descriptions of Afghani Jewry of those times in scholarly and often pained language.
Hacham Mullah Mattityah Garji passed away on 14 Kislev, 5678 (1898) at the age of 70, and was buried on the west side of the Mount of Olives.
Hacham Mullah Mattityah Garji's most outstanding book is Oneg LeShabbat – a commentary on the Torah, the Haftarot, and the Five Megillot. The book was published three times, and its last edition appeared in 2010. Two additional works of his are Tehilat David – sermons and interpretations on the Book of Psalms, and Sepher Beit Hamikdash – a commentary on the Mishna.
A few quotes from the Rabbi on 'Love of Israel' in which he teaches that the essence of love is to rebuke, since it is very hateful to leave them to their foolishness
Part of the love of God is to love all people of Israel with heart and soul, to fulfill the commandment "Love your fellow as yourself" which is equated to the entire Torah. The essence of love is to rebuke and guide others in the ways of God, for if one does not rebuke them and protest, they will be left to their foolishness, and there is no greater hatred than this. Just as the commandment to "Love your fellow as yourself" is equated to the sum of all the commandments, so is the negative commandment "You shall not hate your kinsfolk in your heart" equal to all the transgressions. One should take care to not hate any member of the nation of Israel, and if one has been transgressed against – he should forgive immediately, and always defend and advocate for the People of Israel, in particular in the holy city of Jerusalem. This is indicated by "and you shall see the good of Jerusalem", meaning: See the good ones among them and not the bad ones. The Temple, because of our transgressions, was destroyed by the sin of gratuitous hatred; if so, one's acting in live and peace with Israel hastens the Redemption.
Oneg LeShabbat, Part A, p.34, La'or Digital Plates and Printing Ltd., 2010
A few quotes from the Rabbi on 'Tzedakah and Healing' in which he teaches that dwellings should be prepared in large numbers to house the wretchedly poor.
We went to the Holy City, to the Tiferet Yerushalaim Beit Midrash, where there are 14 study houses, and tutors in each one; some teach children, and there are adults studying Talmud as well as a magnificent synagogue. Next to this place is a study house named Doresh Zion - there are study houses there as well - and a large courtyard with many houses built within it and wretchedly poor people living there. They said that entry is based on drawing lots, since the poor are numerous, and for this reason they draw lots. Whoever wins the lot enters there to live with his household for up to three years. Once the three years are over, they are moved and other poor people enter, also on the basis of lots, for up to three years.
Korot Zemanim Vemasaot, p. 42, The Afghan Jews Research Institute Press, compiled by Reuven Kashani, Jerusalem 2013
A few quotes from the Rabbi on 'Israel and the Nations' in which he teaches two stipulations: that a student be meek and that he study for the sake of learning.
"Then sang Israel this song: Spring up, O well, sing ye unto it". We know that the Torah is a spring of living waters and that this poesy refers to the Torah, as this indicates: 'Spring up, oh well' – to elevate the sparks of Torah, and this requires two conditions, which are: 'sing ye unto it'. The [Hebrew] letters of 'sing' [also] spell 'meek' – the Torah scholar should be meek, 'unto it' – and study for its own sake.
Oneg LeShabbat, Part A, p.264, La'or Digital Plates and Printing Ltd., 2010
A few quotes from the Rabbi on 'Torah Study' in which he recounts how he was privileged to see the countenance of the old rabbi of Izmir and receive his blessing.
"Then sang Israel this song: Spring up, O well, sing ye unto it". We know that the Torah is a spring of living waters and that this poesy refers to the Torah, as this indicates: 'Spring up, oh well' – to elevate the sparks of Torah, and this requires two conditions, which are: 'sing ye unto it'. The [Hebrew] letters of 'sing' [also] spell 'meek' – the Torah scholar should be meek, 'unto it' – and study for its own sake.
Korot Zemanim Vemasaot, p. 54, The Afghan Jews Research Institute Press, compiled by Reuven Kashani, Jerusalem 2013
A few quotes from the Rabbi on 'Traditions of the Fathers' in which he recounts how he was privileged to see the countenance of the old rabbi of Izmir and receive his blessing.
I traveled in a small ship to the city of Izmir, which is a large, admirable and magnificent city of utmost beauty and splendor, and asked where Rabbi Abraham Palacci might be, God preserve him; he was a quarter hour away from the ship and I walked until I reached the place for I wished to see him, knowing of the books he had written and having already understood in Jerusalem that he was a great sage. The people of his household told me that the rabbi could not be seen that day, since he was sitting in the special building where he would write and study. I insisted until they notified the Rabbi, who opened the gate and gave me permission to enter and, thank God, I had the privilege of seeing his countenance and receiving his blessing; he received me with grace and joy. He is very aged, God preserve him, and he gave me a book of his writings, titled "What liberated Abraham". He also gave me a book for Asher, God preserve him, of his father's writings, may he rest in peace, entitled Statues of Life, for regular study every night. It is like Hok LeIsrael, organized on a daily basis. Thank God, who grants mercy to all His creatures, our sorrow was transformed to joy and we were privileged by all this… Rabbi Abraham Palucci is the son of Rabbi Haim Palucci, may his honor shield us, Amen.
Korot Zemanim Vemasaot, p. 54, The Afghan Jews Research Institute Press, compiled by Reuven Kashani, Jerusalem 2013
A few quotes from the Rabbi on 'Redemption of Israel' in which he teaches how the Arabs grant great respect to the prophet Samuel's tomb.
We had the good fortune to make a pilgrimage to Ramatah, where the Prophet Elkana and the Prophetess Hannah were laid to rest, may their righteousness protect us, as was the Prophet Samuel, may he rest in peace. The Arab watchman opened the inner door for us. The place and structure are superb and very respectable, and at the end of the building is the tomb of the Prophet Samuel, may he rest in peace. Placed over it is large casket, with a green covering, four cubits by four cubits, with four crests on the casket's four corners. Next to the casket is an iron partition, two cubits in height that goes through the entire structure. The Arabs hold the place in great respect and do not allow anybody to enter while wearing shoes, or to talk loudly; they also light candles outside the partition on the structure's floor in a type of chimney, and there is a large room below where they hang candles, where they say the graves are.
Korot Zemanim Vemasaot, p. 64, The Afghan Jews Research Institute Press, compiled by Reuven Kashani, Jerusalem 2013
